Today is Poson Pasalosvaka Poya

Let’s live up to the noble ideals gifted to us

W.T.A. Leslie FERNANDO

NOBLE IDEALS: On Poson Poya day which falls on June 30 this year, we commemorate the great event that changed the whole course of our country, the establishment of the Buddha Sasana in Sri Lanka.

Buddhism was officially established in this lovely island of ours by Arhant Mahinda the son of that illustrious emperor Asoka of India on the Poson day in the year 247 B.C.

It was in the form of an esteemed offer from Asoka the Great to his royal friend King Devanam Piya Tissa that Dharmaduthas were sent to Sri Lanka.

King Devanam Piya Tissa and his household after a discourse by Arhant Mahinda embraced Buddhism. The King

 also provided all the opportunities for Arhant Mahinda to spread the message of Dhamma. In the course of time Buddhism spread throughout Sri Lanka and the Sinhalese became Buddhists not by conversion but by conviction.

The Sinhala nation was only two and half centuries old when Buddhism was established in this country. It was in the cradle of Buddhism that the nation grew to adolescence and manhood.

Buddhism became a strong factor for the unification of the island. The common religion brought together the scattered agricultural communities and laid the foundation for a centralised state.

The close link between Buddhism and the King who always patronised the Sangha and religious institutions strengthened the royal authority over the people.

Buddhism brought to Sri Lanka not only a religion but a culture as well. The way of life, all aspirations, arts and crafts of the people in Sri Lanka were guided and moulded by Buddhism.

Although the recent researches indicate that there could have been Brahmi letters in Sri Lanka even before the arrival of Buddhism, it was Buddhism that familiarised the use of Brahmi script. It was out of Brhami script that the Sinhala alphabet grew.

Buddhism brought pali language and its religious literature. Buddhist Sinhala literature came into existence in the form of commentaries to the Pali canon.

Pali, the language of the Buddhist world became the language of the Sangha and through it Sri Lanka was able to have cultural contacts with Buddhist countries as far as China and South East Asia.

Buddhist literature became the fountain of religious and cultural activity. The Jathaka Katha or birth stories of the Buddha became the laymen’s mirror of moral conduct. The numerous wall paintings in Vihares and dagobas show the healthy impact of Jathaka Kathas on people.

The Sangha was the moral guide to the nation. Bhikkus instructed laymen of moral principles. The monasteries became the centre of learning and instruction.

Buddhist Vihares came into existence in every important village and served as centrs of spiritual life, education and culture. Maha Vihara and Abhayagiri Vihara in the capital Anuradhapura were equivalent to Universities where both princess and commoners read.

The faith created by Dhamma revealed itself in literature, art and architecture. Temples and dagobas, sculptural forms, narrative art, decorative designs and paintings were all created for the glorification of Buddhism and are interwoven with Dhamma. Almost all our ancient literature is Buddhistic in inspiration.

Calmness and serenity is a characteristic feature of the Buddhist works of art.

The Samadhi statue at Mahameuna Gardens, the colossal Buddha at Avukana, moonstones and guardstones at Anurahapua are masterpieces of art, sober and refined in comparison with the flamboyant and stodgy works of contemporary India.

The Sinhala artist has always being restrained and moderated by the puritanical and philosophical outlook of theravada Buddhism.

The chief occupation of the Sinhalese was agriculture. Buddhism forbids killing in any form and a great impetus was given to cultivation.

The Sinhala Kings took a keen interest to provide water for the people to cultivate the lands. They built massive tanks in the dry zone to collect water.

The result was a network of gigantic tanks and interconnected canals unrivalled anywhere in the ancient world. Any nation cold be proud of this unique system of irrigation works. Buddhism had a great impact on the way of life of the people in Sri Lanka.

The guiding force behind their ideas and ideals, thoughts and impulses and their habits and customs was Dhamma. It instilled into them the noble ideal of kindness (mettha), compassion (kaurna) and wisdom (pragna).

The liberal attitude of Buddhism that seeks no compulsion from those who practise it made the Sinhalese tolerant and considerate.

They often tolerated other religions and at times provided shelter to others in times of danger.

The Sinhala Kings often tolerated Hindus and provided amenities to build their temples. Some Sinhala Kings of Kandy safeguarded Catholics who fled for safety from the Dutch persecution in lowlands. The Sinhalese have helped Muslims to maintain mosques from income of Buddhist temple lands.

The Sinhala Buddhist was calm and frugal. He was unassuming and unpretentious. Food was simple. His needs were few. He felt no need to be flamboyant. Although there were strife among princes, the life in the village was somewhat peaceful.

The Sinhala peasant had enough time, means and energy for the development of religion, country and nation.

The historical cities of Rajarata and Ruhuna, marvellous tanks and interconnecting canals, broad acres of paddy and voluminous works of art and literature all bear testimony to the glory and prosperity that had flowered during the time of the Sinhala Kings.

Since the fall of the Sinhala regime and with the foreign domination Buddhism received a setback.

The traditional way of life the people were accustomed for centuries gave way to material ideals. Some of our

much cherished spiritual, cultural and social values were sacrificed in the altar of false gods of money and worldly possessions.

Many of the higher strata in society took pride in slavishly imitating the West.

However, the patriotic Sinhalese and the peasant in the village adhered to the traditional ways and safeguarded our society from the moral degradation found in most part of the Western world.

The people in Sri Lanka have in general earned the regard and respect of the world community, because they lived according to the Buddhist concepts of kindness, compassion, generosity, hospitality and tolerance.

Many intellectuals from far and wide come to Sri Lanka in search of Buddhism in its pristine purity.

Recent research has shown that among the third world economically developing countries people in Sri Lanka enjoy the longest life span with a low income.

It could be because they live a simple and contended life devoid of craving in accordance with Buddhist teachings.

Since of late materialism, commercialisation and consumerism found in the West are eroding our spiritual and cultural values.

Terrorism, gun culture, scant respect for life, drug addiction, sex abuse and rampant dishonesty in public life have invaded the shores of our country.

A nation which hitherto lived in perfect ethnic and religious harmony has been plunged into a civil war.

It is time for us to usher a spiritual and moral regeneration in our country. We Sri Lankans should be proud of our heritage and magnificent civilisation. We should live upto the noble ideals of our refined culture guided and moulded by Buddhism and other world religions.

Trails of a pilgrim

Rupa BANDUWARDENA

PILGRIM: Anuradhapura occupies a unique place standing out as the most historic, most significant and the

 most sacred among the many cities in the island today.

It is undoubtedly the most important city for Buddhists in this paradise island. one hundred and twenty eight miles away from Colombo is Sri Lanka’s first capital founded about the fourth century BC.

According to Mahawamsa and Deepawamsa, the ancient chronicles, the city of Anuradhapura originally known as Anuradhagama is supposed to have been planned by King Pandukabhaya who made it the capital city and named it so.

According to the instructions of his astrologers his capital had to begin with the word Anura. Besides there was fertile land suitable for agriculture along Malvatu Oya with plenty of water required for the purpose.

To make Anuradhapura a well organised city since the happy king who considered himself to be the protector of the people had to work for their welfare, he marked the borders and built a moat round the city, built parks, hospitals and cemeteries and a good waste disposal system.

Chronicles also refer to the existence of various ascetics and Pandukabhaya is said to have built abodes for them.

According to Mahawamsa it was in the reign of his grandson King Devanmpiyatissa that the greatest and the most sacred single event in Sri Lankan history - The introduction of Buddhism by the Venerable Thera Mahinda took place and ever since Anuradhapura came to be called the Atamsathana.

After the King embraced Buddhism his next visit was to the capital where large numbers followed the king. As Mihintale was a distance of 12 miles away from the capital, the king donated the Maha Meghawanna Gardens to Thera Mahinda and his mission.

Mahavihara was later constructed here and it became the centre of the Theravada doctrine with the three great symbols of the Triple Gem - Chetiya representing the living Buddha where His Relics are enshrined, the main temple building signifying the Maha Sangha and the Sacred Bo-Tree

 symbolising the Enlightenment.

Hence, the Ruwanveliseya, Mahavihara and the Sri Maha Bodhi became the associated places of worship of the Mahavihara and it received the special attention of the kings.

When king’s sister-in-law Anula was anxious to enter the Order of Bhikkuni and when Theri Sangamitta arrived for the purpose she brought with her the Southern branch of the Sacred Bo-Tree under which Buddha attained Enlightenment.

Amidst much grandeur it was planted in the Mahavihara grounds and today it is hailed as the Most Sacred Bo-Tree held in veneration by all Buddhists in Sri Lanka.

The Sacred Tree is surrounded by a golden railing. It is on a height from the rest of the temple compound. Countless numbers of Buddhists from all over the island visit the sacred place everyday.

Special Poojas with Jasmines a noble undertaking with the highest sacrifice is held annually drawing devotees in millions. The Buddhists firmly believe and look upon this as coming to their aid and blessing them eternally.

I would like to mention here, how the mother of my son-in-law Anurasiri recalled with pride the birth of her son and why she named him so.

Since she had no children after several years of marriage, she had visited Sri Maha Bodhiya. She was blessed with the son the same year - a never to be forgotten experience. Hence the name Anurasiri with a deep sense of gratitude.

In close proximity to the Sacred Bo-Tree is the Dagoba of the Mahavihara Ruwanweliseya, the largest Chetiya built by King Dutugemunu, the national hero of Sri Lanka as well as Mahawamsa as mentioned by its author Thera Mahanama.

History reveals that Dagobas became so important part of Buddhism mostly due to the fact that the Buddha’s Relics are enshrined in them and this Chetiya is an outstanding example.

According to the ancient chronicles the Buddha is believed to have visited Mahiyangana and Nagadeepa and on his third visit he had blessed this sacred site with 500 ascetics. Subsequently when Thera Mahinda had made an offering of flowers there was a tremor.

When King Devanmpiyatissa was anxious to know the reason for this miraculous tremor from the Thera, he predicted that in time to come a stupa will be erected where the Buddha Relics will be enshrined and the salutation of the earth was in anticipation of this magnanimous event.

The king’s happiness knew no bounds. “I can do it,” he replied unhesitatingly. The Thera said, there is sufficient

 Sasana work for you to be involved in and therefore the right person to undertake this sacred task will soon appear and he is none other than Dutugemunu Abhaya who will be your grandson.

The astonished king preserved a document carved in golden letters in the royal treasury. He also set up a tower with a royal edict inscribed on it on the site where Ratnamali Chetiya will be built.

Years later, the King Dutugemunu seeing the document and the inscription, was impatient until it materialised.

Having consulted the Bhikkhus he first laid the foundation with eight golden bricks specially made for the purpose, witnessing another earth tremor. With the inauguration of the Chetiya. Construction the king is said to have been blessed with heaps of pearls, gold and gems.

The Chetiya was elaborately planned and well laid out. When the “Pesale” the platform on which the Chetiya rests were being built it had sunk repeatedly for three times.

The king in dismay, when consulted the monks their reply was that it was due to their firm determination to instil strength and stability to the blissful Chetiya. With the completion of the 3rd Pesale the Dagoba is said to contain within its depth a gem studded Bodhiya with its outspreading branches all decorated well.

A Buddha statue was erected on the backdrop of the Bo tree depicting Mara Parajaya and the consequent Enlightenment of the Buddha. Further, the interior was decorated with the sculptures of sixteen Buddha images.

It was also covered with the scenes and events from the life of the Buddha giving prominence to “Wessanthara Jatakaya”. Finally a silver bed was prepared and later Thera Sonuththara was requested to get the Relics from Nagaloka where it has been safely kept.

On his return when Relics were about to be placed on the bed the miracles of Yama Maha Pelahara were seen on the sky and the Relics flew spontaneously on to the head of the King.

His firm determination was that Buddha be seen on this perfect setting of the silver bed in the reclining pose which he did see with his own eyes. His Shraddha was overflowing. It is said that there is no other Chetiya which could be compared to Ruwanweliseya in the whole universe.

The King Dutugemunu passed away at the site while admiring the last stages of the construction of Chetiya. It is said to have been completed by King Saddhatissa, his brother who succeeded him.

Among the other religious buildings that king Dutugemunu the versatile genius erected are Lovamaha Paya (the brazen palace) and Mirisavetiya Dagoba, said to have been built as compensation for his failure to offer a pod of chilli in his alms to the Maha Sangha. These stand as testimony to his lasting contribution to Buddhism.

The ruins at Anuradhapura bear witness to the fact that it was the sacred city of Buddhism with temples,

 Dagobas and Bo Trees.

The other important Dagoba is Thuparama. It is the first Dagoba built in the reign of King Devanampiyatissa at the request of Thera Mahinda who introduced Chetiya worship as well. It is said to contain the Relics of the collarbone of the Buddha.

The Samadhi Statue, the Thathagatha in meditation in Mahamevuna gardens is said to reflect excellence in sculpture and mastery of figure. According to Visuddimagga there had been monastic establishments at Vessagiriya and Isurumuniya.

Then there are Jethavana and Abhayagiri Viharas with a history of Mahayana influence. Hence the archaeological remains at Anuradhapura are a glowing tribute to the fact that it was the holy city of Buddhism in ancient Sri Lanka.

Ambapali

Black was my hair

the colour of bees

and curled at the tips,

with age, it looked like coarse hemp.

The truth of the Truth-speaker’s

words doesn’t change

Fragrant, like a perfumed basket

filled with flowers: my coiffure.

With age it smelled musty,

like animal fur.

The truth of the Truth

speaker’s words

doesn’t change.

Thick and lush, like a well

tended grove,

made splendid, the tips elaborate

with comb and pin.

With age, it grew thin and bald

here and there.

The truth of the Truth

speaker’s words

doesn’t change.

Adorned with gold and delicate pins,

it was splendid, ornamented

with braids.

Now, with age,

that head has gone bald;

The truth of the Truth - speaker’s words

doesn’t change.

Curved, as if well - drawn by an artist,

my brows were once splendid.

With age, they droop down in folds.

The truth of the, Truth - speaker’s words

doesn’t change.

Radiant, brilliant like jewels,

my eyes: elongated, black - deep black.

With age, they’re no longer splendid.

The truth of the Truth - speaker’s words

doesn’t change.

Like a delicate peak, my nose

was splendid in the prime of my youth.

With age, it’s like a long pepper.

The truth of the Truth - speaker’s words

doesn’t change.

Like bracelets - well - fashioned,

well finished

my ears were once splendid.

With age, they droop down, in folds.

The truth of the, Truth - speaker’s

words doesn’t change.

Like plantain buds in their colour,

my teeth were once splendid

With age, they’re broken and yellowed

The truth of the Truth -speaker’s words

doesn’t change.

Like that of a cuckoo in the dense jungle,

flitting through deep forest thickets:

sweet was the tone of my voice.

With age, it cracks here and there.

The truth of the Truth

speaker’s words

doesn’t change.

Smooth - like a conch shell well

polished

my neck was once splendid.

With age, it’s broken down, bent.

The truth of the Truth - speaker’s words

doesn’t change.

Like rounded door-bass-both of them -

my arms were once splendid.

With age, they’re like dried up

patali trees.

The truth of the Truth - speaker’s words

doesn’t change.

Swelling, round, firm and high,

both my breasts were once splendid.

In the drought of old age, they dangle

like empty old water bags;

The truth of the Truth - speaker’s words

doesn’t change.

Like a sheet of gold, well - burnished,

my body, was splendid.

Now its coarse with very fine wrinkles.

The truth of the Truth - speaker’s words

doesn’t change.

Adorned with golds and delicate anklets,

my calves were once splendid.

With age, they’re like, sesame sticks.

The truth of the Truth - speaker’s words

doesn’t change.

As if they were stuffed with soft cotton,

both my feet were once splendid.

With age, they’re shrivelled and cracked.

The truth of the Truth

speaker’s words

doesn’t change.

Such was this physical heap,

now, decrepit, the home of pains,

many pains.

a hour with its plaster all, fallen off.

The truth of the Truth - speaker’s words

doesn’t change.

From: “Mindful of the Body” by Thavissaro Bhikku

Sent by Chandrasriya De Silva

Devanampiyatissa who transformed a tribal clan to an Ariya society

S. B. KARALLIYADDA

ESTABLISHMENT OF BUDDHISM: Devanampiyatissa was the second son of Mutaseeva. Mutaseeva was the son of Pandukabaya, born to queen Swarnapali. Mutaseeva ruled for sixty long years from Anuradhapura. It was a tribal society Mutaseeva knew about Buddhism though he was not a Buddhist.

But he had requested King Dharmasoka of India to send missionaries to establish Buddhism in Sri Lanka. He is the one who established the Mahamewuna gardens in Anuradhapura.

This garden was full of various kinds of fruits, flowers and other valuable trees. The day this garden was established there was thunder and heavy rain, hence the name Maha Mega Uyana was given to it.

This garden is over 2500 years to-day. Though Dharmasoka was anxious to send Buddhist missionaries, the conditions that prevailed in Sri Lanka were not favourable for such religious perception.

The King was too old for the comprehension of such deep philosophy and was bent towards other beliefs that prevailed in the country at the time. A majority of the society were followers of Mahaweera and Jains.

The King had built a devala for Jotiya, a naked ascetic (niganta) of Mahaweera. The devala built for naked ascetic Kumbhanda exists up to date. The society believed in various demons. Pachirajini and Vadamuki were such demons. They believed in gods and Yuthindara, Vaisrawavana and Vebeeshana were such gods.

Mutaseeva had ten sons and two daughters. Devanampiyatissa was the second son.

The father and five of his sons ruled for eighty years and Devanampiyatissa with his queen Ramadatta ruled for forty years. Mahanaga who inaugurated the Roahana kingdom was one son of Mutaseeva and another son Muttabaya entered the Buddhist Order.

The rulers of this Sakya dynasty ruled for two hundred and ten years until the Hsurpers Sena and Guttika arrived during the reign of Asela. It was during the reign of Asela that another Tamil invader Elara succeeded to the throne.

Devanampiyatissa

Loved by god and giving prosperity to people Tissa became Devanampiyatissa. He was the most luckiest and the blessed king ever to rule in Sri Lanka. For forty years he ruled undisturbed and on the day he was crowned various treasures appeared from the sea and land. There were eight types of pearls that appeared from the earth.

They were “Haya muthu, Ratha muthu, Amalaki muthu, Walalu muthu, Mudu muthu, Kakudapatha muthu and Prakruthi muthu. There also appeared three types of wooden rods to the size of a cane used by a carter known as Yastiya Latha Yastiya was embroided with all types of designs, Kusum yastiya was embroided with various types of flowers and Shakuna yastiya gave the appearance of all beasts and serpeants alive.

There also appeared precious stones such as catseye, sapphire, diamonds, yellow sapphire, tourmaline, ruby alexandrite etc. The sea also produced various treasures from the ships wrecked in the high seas.

The King collected all these treasures and sent them as presents to King Dharmasoka whom he had never seen before but who was also a friend of his father Mutaseeva, through his Prime Minister Maharista. King Dharmasoka was delighted to receive these presents.

He reciprocated his goodwill by sending to the King of Sri Lanka a pair of gem studded golden shoes, an ornament to be worn on the fore-head, a head dress, earrings etc, a golden pot of water drawn from ‘Anothatha vila’ with a request for crowing King for the second time.

This journey to India was through Dambakolapatuna or Jambokola which is Sambalthurai in Jaffna to-day. The second crowing ceremony of the King was held on the Vesak poya day. Even at that time the King was not a Buddhist.

The Sri Lankan society consisted of many tribes such as Deva Raksha Yaksa etc. Such tribal societies exist even to-day in Asian countries like India, Pakistan, Malayasia Thailand and even in European countries such as Australia.

There exists even separate tribal courts of justice. When Arhant Mahinda saw Devanampiyatissa on the Amabatale rock for the first time and addressed as Tissa the King was frightened that he was a chief of the Yakkas tribe. Arhant Mahinda was careful not to show his entourage since the King would mis Aarhant Mahinda introduced himself as

Samanamayan Maha Raja

Dhamma Rajassa Savako

Thamewa Anukampaya

Jambudeepa Idhagatha

When the King dispelled his fear and suspicion only he sat down by arhant Mahinda.

The King invited the party to dana on the following day. It was the first time that the King and his Court saw yellow robes when they went to accompany the party to the palace for dana.

After the dana was over the King introduced Anula Devi, the queen of his brother Mahanaga. Anula Devi along with 500 others attained Sotapanni after listening to the sermon by Arhant Mahinda and entered the Order.

The Poson moon

Ranjinie CHANDRARATNE

The Poson Moon was peeping through the branches of the huge tamarind tree. Kanthi, a girl of thirteen years and blossoming into womanhood was by the fence picking white ‘idda’ flowers to take to the temple.

Aslin Hamy, her grandmother, was inside their little hut getting the bottle of oil and wicks ready.

Kanthi was orphaned when she was three years, since then it was her grandmother who looked after her. She weaved cadjans and kept a plot of vegetables to keep the home fires burning.

Her gnarled rough hands bore testimony to the hard life she went through. Kanthi attended the school nearby and she was a bright student. Aslin Hamy was proud of her grandchild. “Child, are you ready?” She called and Kanthi ran into the hut with the tray of flowers.

She was dressed in her white school uniform which she had washed the previous day. She had only two, so she was very careful and kept them in a small cardboard box in the corner of the hut.

The temple was about a quarter of a mile away from their house. They hurriedly walked and reached just in time when the hamuduruvo was about to start the sermon.

Aslin Hamy quickly looked for a place where she could lean and rest her tired limbs and weak back. She managed to get a comfortable place and Kanthi sat close to her grandmother with the tray of flowers, oil and other offerings on her lap.

The topic of the sermon was ‘Karma and Rebirth’. It was a bit too complicated but Kanthi tried hart to absorb as much as possible into her little head.

At times she got distracted and also saddened at the starved stray dogs in the temple premises. A thought of compassion entered her mind. She said to herself, if I can take home one and relieve the suffering of a poor animal! Again she thought, no, its not fair to burden grandmother who is toiling hard to make ends meet.

May be next poya I will forego a meal and bring some food to the temple and feed those helpless creatures. When she heard the sounds of “Sadhu, Sadhu” did she realize that the sermon had come to an end. She looked at grandmother and saw she was dozing away.

May be she was too tired to be seated and concentrating far so long. “Grandma, let’s go to the vihare,” she said. Holding her hand they climbed the long flight of steps leading to the ‘Buduge.”

At the foot of the Serene Buddha, they offered the flowers. Grandma explained, like these beautiful blooms that will wither soon, our lives too will end up in decay.

They lit the clay lamps at the bodhiya and made a wish, like the light of the lamps, “May we gain wisdom in our journey through Samsara!”